Tafsir of Az-Zumar 39:75

"And you will see the angels surrounding"—meaning encircling. It is derived from al-hafaf, meaning the side. It is the plural of haf, as Al-Akhfash stated. Al-Farra said: "It has no singular," and it was said: "He meant that the singular cannot be haaf (surrounding), for enclosing and surrounding are not conceivable by a single entity; they are only realized through a group." Others said: "He meant that the usage of its singular form was not intended." The first view was objected to by arguing that surrounding a thing means to align with all its sides, which is conceivable for one individual by rotating around the object, as he would then align with all its sides sequentially. Thus, al-hufuf would mean rotating around it, or it signifies that he is a part of those surrounding and has a role in the encircling. If what was mentioned were true, it would not be correct to say ta'if (circling), muhdiq (enclosing), muhit (surrounding), or the like—terms which indicate encompassment. The second view was objected to by stating that we have not found a case of a sound plural whose singular usage does not exist. After the occurrence of haafina (surrounding), the occurrence of haaf is logically expected, as is not hidden. The address is directed to the Master of those addressed, may Allah's peace and blessings be upon him. It is also permitted that it refers to everyone capable of seeing, as if it were said: "And you, O viewer, will see the angels surrounding."

"From around the Throne"—meaning around the Throne, on the basis that min (from) is an augmentative particle, according to the opinion of Al-Akhfash, which is the most manifest. It is also said that it is for the beginning of the action, making hawla al-'arsh (around the Throne) the starting point of the encircling. It is as if the encircling is for the sake of the creation at that time. Some reports speak to this, and among them are those indicating that the Throne on the day of the judgment will be on the earth wherever Allah wills, on that day, other than this earth—given that the states of the Day of Resurrection and the affairs of Allah the Exalted are beyond our intellects. Glory be to Him, Whom nothing exhausts. The apparent meaning is that the sight is physical, so haafina is the first state (hal). His saying, "they glorify with the praise of their Lord," is the second state. It is also permissible for it to be a state of the hidden pronoun within haafina. It is also permitted that the sight is intellectual (knowledge-based), in which case haafina is a second object, and the sentence "they glorify" is a state of the "angels" or their pronoun in haafina. The ba in bi-hamdihi (with His praise) is for accompaniment, and the prepositional phrase is in the position of a state; meaning, they declare Him, the Exalted, free from what does not befit Him while being accompanied by His praise. The conclusion is that they remember Allah, the Exalted, by the attributes of His majesty and His generosity, Blessed and Exalted is He. This remembrance is either for the sake of enjoyment—for the remembrance of the Beloved is among the greatest delights of the lover, as it is said: "I find blame in your love delightful, out of love for mentioning you, so let the blamer blame"—or for the sake of compliance. It is argued that they are tasked with obligations, and it is not accepted that they are outside the plan of obligation or that they emerge from it on the Day of Resurrection. Yes, they do not perceive that as a burden, even if they are commanded to do so.

In a very long Hadith narrated by Abd bin Humayd, Ali bin Sa'id in Kitab al-Ta'a wa al-'Isyan, Abu Ya'la, Abu al-Hasan al-Qattan in al-Mutawwalat, Abu al-Shaykh in al-'Azama, and Al-Bayhaqi in al-Ba'th wa al-Nushur from Abu Hurayrah: "While we were standing"—meaning in the place of gathering—"we heard a loud sound from the sky. The inhabitants of the lowest heaven will descend with twice the number of those on earth from jinn and mankind. When they approach the earth, it will shine with their light, and they will take their ranks. Then the inhabitants of the second heaven will descend with twice the number of the angels who descended, and twice the number of jinn and mankind therein. When they approach the earth, it will shine with their light, and they will take their ranks. Then the inhabitants of the third heaven will descend with an equal amount of such multiplication up to the seven heavens. Then the Almighty will descend in shadows of clouds, and eight angels will carry His Throne on that day, while today they are four. Their feet are on the boundaries of the lowest earth, and the earths and heavens are up to their waists, and the Throne is upon their shoulders. They have a clamor of glorification, saying: 'Glory be to the Possessor of Might and Majesty, glory be to the Possessor of Sovereignty and Kingdom, glory be to the Living One who does not die, glory be to the One who causes the creatures to die while He does not die. Exalted, Holy, Lord of the angels and the Spirit. Glory be to our Lord, the Most High, who causes the creatures to die while He does not die.' He will then place His Throne where He wills on the earth. Then He, Exalted is He, will call out with His voice, saying: 'O assembly of jinn and mankind, I have remained silent for you since the day I created you until this day of yours, hearing your speech and seeing your deeds. So listen to Me, for it is only your deeds and your scrolls being read out to you. Whoever finds good, let him praise Allah the Exalted, and whoever finds otherwise, let him blame no one but himself.'"

"And it was judged between them with truth"—meaning between all servants, by admitting some to Paradise and some to the Fire, for the known judgment takes place between them. Due to the clarity of this, it does not harm that the pronoun refers to others than the angels, even though the pronoun in "they glorify" refers to them, for the separation (of subjects) is not absolutely impossible, as some have imagined. It was said: "The pronoun in baynahum (between them) refers to the angels," and Abu Hayyan considered this the most apparent. Their reward, even if they are all infallible, is according to the gradation of their deeds; thus, their ranks differ, and establishing each in his station according to his work is the judgment between them with truth.

"And it was said, 'Praise be to Allah, Lord of the worlds'"—meaning for what was judged between us with the truth. The speaker—it is said—are the believers for whom judgment has been passed, not all those encompassed (by the judgment), nor those against whom judgment has been passed. Their first praise is for the fulfillment of His promise, Exalted is He, and making them inherit the earth, that they may dwell in Paradise wherever they wish. This praise is for the judgment being passed with truth between them; hence, there is no repetition. Al-Tibi said: "The first is for the distinction between the two groups according to the promise and the threat, and the wrath and the pleasure. The second is for the distinction between them according to their bodies: one group in Paradise and one group in the Blazing Fire." The first is better. It is also said: "They are the angels, praising Him, the Exalted, for His judgment, Exalted is He, between them with truth and placing each of them in his station." Upon this, there is no suspicion of repetition in the praise due to the change of the praisers.

It is said "it was said" rather than "they said" to emphasize them and glorify them. It is also permitted that the speaker is all the servants, both those blessed and those punished, as if the intent is that the praise is from all creation for whom judgment was passed here. This is an indication of completion and the resolution of disputes, as those departing from a court of judgment and the like say. So, some praise Him for the appearance of their truth, and others for His justice and their relief from awaiting the verdict. In some reports, it is mentioned that the standing in the place of gathering will be so prolonged for the servants that one of them might say: "My Lord, relieve me, even if it be to the Fire." It is said that they praise Him to manifest contentment and submission. Ibn 'Atiyyah said: "This praise is a closing for the matter. It is said at the conclusion of the judgment—meaning, this Just Judge ought to be praised upon the execution of His ruling and the completion of His judgment." Perhaps this verse made "Praise be to Allah, Lord of the worlds" the conclusion of gatherings in knowledge. This is it, and praise be to Allah, Lord of the worlds, and His prayers and peace be upon His Messenger Muhammad, the Seal of the Prophets, and upon all his family and companions.